Man is a creature that embodies the highest stage of development of life, a product of social and labor processes, an indissoluble unity of the natural and the social. Man is a creature that embodies the highest stage of development of life, the subject of socio-historical activity.

Dictionary of practical psychologist. - M.: AST, Harvest. S. Yu. Golovin. 1998 .

archanthrope, ascus, atlanthrope, africanthrope, bezenchuk, bodysattva, brachycephalus, crown of creation, homo sapiens, gulbiyavan, bipedal, bipedal, bipedal without feathers, soul, earthling, individual, individual, yeti, quarteron, Cro-Magnon, face, personality, small, mammal, husband, male, thinking reed, maine, nara, neanderthal, neanderthal, someone, neoanthrope, one person, person, waiter, guy, periek, persona, picnic, pithecanthropus, presinjanthropus, primate, servant, work unit, labor force, born of a woman, sapiens, selfmademan, synanthropus, sinanthrope, servant, mortal, creation, subject, creature, telanthrope, type, type, titan, tofalar, trichromat, troglodyte, barbel, servant, servant, figure, king of nature, child, human, human, little man, human being, human being, human being, human being, eoanthrope, yudolnik, javanthropus

MAN is a being embodying the highest stage of life development, a subject of socio-historical activity. Man is endowed with consciousness, speech, the ability to work, to create values. In ancient times, Ch. was defined as a citizen, a bearer of the spirit. Christianity has seen and still sees in man soul and body, their opposition. The virtues of man are faith, conscience, humility. In the Renaissance, they emphasized the harmony of soul and body, the creative possibilities of man, put him at the center of the universe. In modern times, it is argued that the soul is equal to consciousness, and the body is subject to the laws of nature. Later, a person is understood as an active self-consciousness, feelings, will, play are emphasized. vitality, intuition, experience of fear of the finiteness of existence. At new stages of human development, his psyche, human society, new properties also appear in it, which at the previous stages acted as trends. Their appearance testifies to the development of man as a whole.

Such a definition - on the Internet - I found - I am a "creature" -
well - what - friends - tell - you -
the thought has come - it means - the time has come - the point is to say -
a simple word - we understand -
at the beginning of the word split -
Human -
Chelo - forehead - means mind -
Age - a period of time -
Then - not in general to connect -
this means -
Mind - corresponds to - a period of time - development -
and in the whole movement - the word - to combine with the moment of time -
this point in time -
- Reason - ours depends - on a period of time -
more precisely - our mind - hung - in the void - of our time -
therefore - my friends - from there - they send signals -
word-interpret - us - us - push -
understandable - the Law of Relativity - will play its role -
we are dumb - so - they are my friends - the word-genius - they say -
- Time - rise - fall - loop - corkscrew -
Aerobatics - from above - in the fall - take-off - new - a turn of time -
there is - a man of time -
means - our mind - corresponds - to a point in time -
at the present moment.

Reviews

In order to understand what a person is, one should look at his life activity.

It is conditioned by arising desires. where the mind is an instrument for serving desires.

If a creature fulfills its desires for its own sake, it is an animal. stage of development - Animal.

If it is capable and knows how to live not for its own sake, it is a person.

Your questions are interesting. your versions are not supported by anything. yes, fantasy.

It's not bad to fantasize. but not practical.

We like it for the questions raised.

Your smart thoughts - I won't comment - I -
they - your reflections - smart and without me -
so - to answer the question - to all of us - just -
- Man is - our - mind - age.

Man is a being embodying the highest stage of development of life, the subject of socio-historical activity. Man is a system in which the physical and mental, genetically conditioned and formed in vivo, natural, social and spiritual form an indissoluble unity.

A person acts as: an organism (endowed with a psyche); an individual (which means that he belongs to the genus Homo sapiens); individuality (characterizing the difference of one individual from another); the subject (producing changes in the surrounding world, other people and in himself); carrier of roles (sexual, professional, conventional, etc.); I-image (representation system, self-esteem, level of claims, etc.); personality (as a systemic social quality of an individual, his personalization, reflected subjectivity in other people and in himself as in another).

A person is the subject of study of a number of sciences: anthropology, sociology, ethnography, pedagogy, anatomy, physiology, etc. Almost all psychology is addressed to the problem of a person as an individual included in social ties, his development in the processes of education and upbringing, his formation in activity and communication . The objectively existing variety of manifestations of man in the evolution of nature, the history of society and in his own life created images of man, which explicitly or covertly exist in culture at certain stages of its development.

In sociological, psychological and pedagogical ideas, there are the following “images of a person” that have a direct impact on research and practical work with people: 1) “sensing person” (a person as a sum of knowledge, skills and abilities; a person as an “information processing device”; 2) "man-consumer" (a needy person as a system of instincts and needs); 3) “programmed person” (in behavioral sciences - a person as a system of reactions, in social sciences - as a repertoire of social roles); 4) "active person" (a person who makes a choice; a person as an exponent of meanings and values).

If in practical human knowledge, including pedagogy, they proceed from the image of a “sensing person”, then a person is reduced to the sum of knowledge, his actions are regarded as a product of past experience, and the process of educating a person is replaced by convictions, persuasion, i.e., purely verbal influences . As a result of the prevalence of this approach in the training and education of a person, a process of "impoverishment of the soul while enriching with information" occurs.

The image of a person as a receptacle of needs, instincts and drives was established in a number of areas of psychology, primarily under the influence of psychoanalysis. Many areas (individual psychology - A. Adler, analytical psychology - K. Jung, neopsychoanalysis - E. Fromm, etc.) proceeded in their concepts from the image of a "person in need", deriving psychological patterns from the study of the dynamics of implementation and satisfaction of various needs.

The image of a “programmed person” determines the concept of a person in sociobiology (human development as the deployment of genetic programs), behaviorism, reflexology and neobehaviorism (human development as an enrichment of reflex programs of behavior), sociological and socio-psychological role-playing concepts of a person (behavior as playing out learned during socialization of role-playing programs and life scenarios). If the interpretation of a person in psychology is based on the image of a "programmed person", then the impact in one way or another comes down to a successful selection of stimuli and reinforcements, to which living social automata must obediently respond.

The image of a "man-actor" is the basis for building a cultural-historical psychology, a system-activity approach to understanding a person, humanistic psychoanalysis and existential logotherapy. Here, a person is understood as the subject of a responsible choice generated by life in society, striving to achieve goals and defending one or another social way of life with his deeds.

From the images of a person in culture and science, both specific actions in relation to him, and theoretical schemes for analyzing human development depend. The predominance of images of a “sensing person”, “a needy person” and a “programmed person” largely determined the real fact of the discrepancy between the individual, personality and individuality and the isolated formation of bioenergetic, sociogenetic and personogenetic orientations of human knowledge.

In their isolation, a metaphysical scheme of the determination of human development is manifested under the influence of two factors - the environment and heredity. Within the framework of the historical-evolutionary approach, a fundamentally different scheme for the determination of human development is being developed. In this scheme, the properties of a person as an individual are considered as "impersonal" prerequisites for the development of a person, which in the course of a life path can become a product of this development. The social environment is also a source, and not a "factor" that directly determines human behavior. Being a condition for the implementation of human activity, the social environment bears those norms, values, roles, ceremonies, tools, systems of signs that the individual encounters. The basis and driving force of human development is joint activity and communication, through which the movement of a person in the world of people, his familiarization with culture is carried out. Through the transformation in one's actions and deeds of the world, other people and oneself, self-realization, self-realization and self-personalization of a person takes place.

HUMAN- a creature that embodies the highest stage of development of life, the subject of socio-historical activity. Ch. as a subject and a product labor activity in a society is system, in a cut physical and mental, genetically caused and in vivo formed, natural and social form an indissoluble unity. Ch. is the subject of study of a number of sciences:
anthropology, sociology, ethnography, pedagogy, anatomy, physiology, etc. Psychology studies it in Ch. psyche and its development (cf. sociogenesis), his individual psychological characteristics (see. Individuality, Personality), roles, which he performs in social life, activity and communication. Practically all psychology is turned to the problem of Ch. individual, included in social ties, its development in the learning process and education, its formation in activity and communication, primarily in labor activity.

HUMAN- a special kind of being, the creator historical development, culture, the subject of social creativity. Ch. is a biosocial being genetically connected with other forms of life, separated from them due to the ability to produce tools, possessing articulate speech, thinking and consciousness, and moral and ethical qualities. In modern philosophy captures the essential features that reflect the uniqueness of man as an earthly creature: his being is social; he has reason and values; it is constantly evolving; there is a strong drama between the conscious and the unconscious; he has sociability; he rises above the natural realm. Let us point out the main milestones in the philosophical comprehension of Ch. One of the oldest intuitions - the interpretation of Ch. as a kind of key to unraveling the mysteries of the universe - was reflected in Eastern and Western mythology, in ancient philosophy. Ch. at the early stages of development did not separate himself from the rest of nature. He most closely felt his genetic, inextricable connection with everything organic world, as evidenced, in particular, by Buddhism. The most ancient mythology does not dismember the picture of the world: nature, man, deity are merged in it. From the very beginning, the process of cognition is "burdened" by C.'s ability to evaluate reality as "humanized," created according to his standards. This finds its expression in anthropomorphism, i.e. unconscious perception of the cosmos and the deity as living beings similar to Ch. In ancient mythology and philosophy, Ch. acts as a small world (microcosm) and Big world(macrocosm). The idea of ​​their parallelism and isomorphism is one of the oldest natural philosophical concepts. This is evidenced by the cosmogonic mythologeme of the "universal man" (Indian purusha in the Vedas, Scandinavian Ymir in the Edda, Chinese Pan-Gu). The most extensive typology of Ch.'s philosophical insights in Europe. philosophy belongs Scheler. He distinguishes five concepts of Ch.: theistic (Jewish and Christian) interpretation of Ch.; the ancient concept of "reasonable man", which is expressed by Anaxagoras, and by Plato and Aristotle framed in philosophical categories; naturalistic, positivist, and pragmatic teachings that interpret Ch. as homo faber ("active man"); the idea of ​​Ch. as a crazy monkey obsessed with the "spirit"; view, according to Krom Ch. and his self-consciousness is overly enthusiastic, which is inherent in modern. philosophy. Many philosophers see the uniqueness of Ch. in the fact that he has a mind. This idea is conceptualized in ancient Greek philosophy. In ancient philosophy, another version developed, according to which Ch. is understood as a "political animal", i.e. endowed with the gift of sociality. A fundamentally new turn in the understanding of Ch. is contained in Christianity. An idea is born of Ch. as an ideal being who embodied in himself a bodily-sensory substance animated by reason and spirituality. Ch. is considered as the center and the highest goal universe. Along with such ideological attitudes as nature-centrism, theocentrism, sociocentrism, anthropocentrism is born. Christianity was the soil of Europe. personalistic tradition. Ch. within this tradition is evaluated as a super value. Created in the image and likeness of God, Ch. has free will, is faced with the choice of individualism and universalism. According to Buber, in human history. spirit, eras are distinguished when a heightened sense of loneliness, fragility, and disorder of Ch. gives rise to anthropological thinking. In such eras, deep philosophical thoughts about Ch. arise, and the problems of human beings are discussed. nature, the concepts of love, sin, conscience, holiness, salvation. Buber wrote that he was the first to put Ch. anthropopol. question Bl. Augustine. Ch.'s comprehension begins with her question:

"Is a person good or evil?" The feeling of loneliness, fallenness, abandonment first arises precisely in the philosophy of Augustine. In the philosophy of Thomas Aquinas, a new Christ is born. space. Personality turns out to be the noblest being in all rational nature. A new burst of Anthropol. thinking is fixed in the late Middle Ages, when the anthropocentric picture of the world gradually disintegrates. The Renaissance ideal of Ch. is associated with the search for the originality of Ch. This is how the problem of the individual, individuality, as the search for Ch's originality, is born. the idea of ​​humanism arises in consciousness, glorifying humanism as the highest value. Tragism and non-guaranteed human. existence is then indicated in the formula of the herald of the new post-Renaissance era, Pascal, "Man is a thinking reed." Pascal speaks of frailty, of the universal fear of Ch. The most acute self-awareness of a lonely person is replaced in the Enlightenment by liberal-enlightenment ideas about the inexhaustible possibilities of an independent and rational person. The cult of autonomous Ch. - the development of the personalist line of the European. consciousness. German classical Philosophy brought with it many philosophical conjectures and insights about Ch. They lined up around the problem of freedom and the spirit of Ch. The idea of ​​creating a special sphere of philosophical knowledge - philosophical anthropology - was born in Kant's works. 19th century entered the history of philosophy as Anthropol. century. An attempt was made to present the doctrine of Ch., to designate the relationship between the social and the unconscious in Ch. Criticism of panlogism was associated with the study of biol. nature Ch. Christ is resurrected. the idea of ​​closeness of I and You in the philosophy of L. Feuerbach. In the 19th century romantics surmised that human. existence is much richer than it social dimension. There was a heightened attention to the human. well-being, to subtle nuances human states. Philosophers drew attention to the richness and inexhaustibility of the personal world of Ch. Love, creativity, death as human facts fell into their field of vision. being. After the birth of Kant's philosophical anthropology, Ch. is comprehended as a thinking, but mainly willing and feeling being (Schopenhauer, Kierkegaard). Philosophers of life have raised the question that Ch. is "poorly rooted in nature," is a "hack of nature," "an animal that has not yet been established" (Nietzsche). The problem of Ch.'s return to the biol., instinctive basis (the opposition of "Dionysian" and "Apollonian" man) is discussed. A significant discovery in the 19th century. Marx's idea was that anthropology should be rethought through the problem of sociality, what is human. nature is historical. Individual and history. development Ch. - the process of appropriation and reproduction of the socio-cultural experience of mankind, the "absolute movement of becoming" (Marx) human. in Ch. Marx's understanding of Ch. was further developed in the works of representatives frankfurt, schools, fatherlands, philosophers. They showed that the history of mankind is, first of all, a chronicle of the constant development of Ch. and at the same time growing alienation. Alienated C. is not only alien to other people, he is devoid of humanity in both the natural and spiritual sense. Such alienation from human. essence leads to existential egoism and is formulated as Ch.'s transformation into a means of his individual existence. In the process of Ch.'s alienation in a certain sense loses even his body and the nature surrounding it, as well as his spiritual self, himself as a human being. creatures.

In the 19th and 20th centuries a huge contribution to the comprehension of Ch. was made by Russian philosophy, which revealed a personalistic pathos in contrast to the Western. positivism. She developed the concept of asceticism, the concept of the integrity of the spirit, the preaching of universal unity. Considering the deities, and the human. nature of Ch., Russian philosophy interpreted Ch. as a point of intersection of two worlds ( Berdyaev) - microcosm and macrocosm.

Treating Ch. as a "symbolic animal", app. neo-Kantianism posed the problems of anthropogenesis, the uniqueness of Ch. in a new way. In the works Schelera, Helena philosophical anthropology has revealed itself as a certain trend in it. philosophical thought. By introducing the concept of the unconscious, psychoanalysis determined its place in philosophical anthropology. Followers Freud(Jung, Fromm) formulated the question of Ch. as a receptacle archetypes, oh eternity of existential search. The emergence of existentialism has greatly expanded the idea of ​​human. being. Existentialism has demonstrated a specific type of philosophizing. He riveted attention to individual meaning-life issues (guilt and responsibility, decision and choice, Ch.'s attitude to his calling and to death). Existentialism gave an interpretation of the main themes - the element of chance in the fate of Ch., the powerlessness of the mind, alienation, the inevitability of death, and loneliness. The problem and installation of existentialism was stoich. anti-historicism. In personalism, personality appeared as a fundamental ontological category, the main manifestation of being. Another direction - structuralism - began to consider personality as deposits of numerous bygone centuries.

At present, the comprehension of Ch. is accompanied by the flourishing of philosophical anthropology. thoughts, Anthropol. renaissance.

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